注大乘入楞伽經 8

English (machine translation) 8

Language: English

8.2

At that time, the Bodhisattva Mahāsattva Mahāmati... [down to]
"How many kinds of the so-called impermanence are there?"

This follows upon the preceding discussion where ordinary beings falsely give rise to views of arising and ceasing, which noble ones do not. That is, non-Buddhists and ordinary beings fail to attain reality as it is, and give rise to false views of impermanence, arising, and ceasing; hence impermanence is spoken of. Noble ones attain the principle of reality as it is, and should not give rise to false views of impermanence, arising, and ceasing. [So he asks:] World-Honoured One! Why do you also say that all conditioned things are impermanent, being dharmas of arising and ceasing? It is not yet known which of these statements is false and which is correct, and furthermore, how many kinds of so-called impermanence are there?

8.4

The Buddha said: "Mahāmati, non-Buddhists say that there is... [down to]
Because of the impermanent nature of not being produced after having been produced."

8.5

There are non-Buddhists who say that the nature of the four great elements, since beginningless time, produces form and the other dharmas, and having produced them abandons them, thereby asserting that what has been produced is impermanent.

8.6

"Some say that the transformation and destruction of shapes and locations is called impermanence... [down to]
The intrinsic nature of the great elements originally has no arising."

8.7

From here on, [the text] cites and explains in order to broadly refute the falsely imputed seven kinds of impermanence. This first cites and explains the refutation of the sixth impermanence. The phrase "Among them, the impermanence of an entity becoming a non-entity" cites their assertion. The lines following "It means that the producing [elements]..." explain and refute it. It means that the producing great elements and the produced dharmas are false and unreal, and their characteristics are destroyed; because the intrinsic nature of the great elements cannot be apprehended. Originally they have no arising, and because there is no arising there is no ceasing; how could there be real producing and produced dharmas called impermanent?

8.8

"Regarding the impermanence of non-production, it means permanence and impermanence... [down to]
Then one falls into the non-Buddhist meaning of impermanence in arising."

8.9

Next, [the text] cites and explains the refutation of the seventh impermanence. It says: "All dharmas are originally tranquil, and it is not the ceasing of arising that is called impermanence." If one does not realize this, one then imputes non-production as the ceasing of produced dharmas, calling it impermanence.

8.10

"Regarding the impermanence of entities, it means that where there is neither permanence... [down to]
Yet does not itself disintegrate; this is also like that."

8.11

Third, [the text] cites and explains the refutation of the fifth impermanence. The statement "where there is neither permanence nor impermanence, non-Buddhists fail to understand and impute it to be impermanence" means they generate parikalpa on their own. From "What is the meaning of this?" onward, it queries and explains by using a simile for that falsely imputed meaning, as the sūtra itself makes clear.

8.12

"Mahāmati, visibly observed impermanence and all dharmas... [down to]
Because it could cause all dharmas to become non-existent."

8.13

From here onward, the Tathāgata directly refutes their assertion. It means that visibly observed impermanence of an entity and the produced dharmas have no different substance; hence it says there is no distinction between producer and produced. Since they say, 'this is the impermanence of the entity, this is the produced dharma,' and because there is no distinction, the producer and produced should both be permanent. Why is this? Because one does not see the impermanence of an entity acting as a cause that can destroy produced dharmas and bring them to non-existence.

8.14

"Mahāmati, the destruction and ceasing of all dharmas indeed also have a cause, but it is not something that ordinary beings and fools can comprehend."

8.15

Because non-Buddhists assert that apart from the impermanence of an entity, there is nothing that can cause gods and humans to undergo transformation, existence, and non-existence, the Buddha therefore says that the arising, destruction, and ceasing of all dharmas—the primary and secondary retributions of gods and humans—indeed have a cause, but it is not something ordinary beings and fools can comprehend. That is, a single thought of parikalpa is the cause of arising, destruction, and ceasing; non-Buddhists do not know this, so they take the impermanence of an entity to be the cause.

8.16

"Mahāmati, a distinct cause should not produce a distinct effect... [down to]
How could a distinct cause produce a distinct effect?"

8.17

From here onward, the Tathāgata refutes their shifted assertion. Above, [speaking of] non-distinction, he refuted the imputation that the impermanence of an entity does not itself disintegrate while being able to destroy dharmas; here, he posits that there is a distinction. He further refutes their shifted assertion that it can produce dharmas, and thus says that a distinct cause should not produce a distinct effect; if it truly could produce them, then all distinct dharmas should mutually produce one another. Just as millet seeds would produce hemp, or bean seeds would produce wheat, the sentient would produce the insentient, and the insentient would produce the sentient; that dharma and this dharma, the producer and the produced, would have no distinction. Yet in the world one visibly sees that dharmas are distinct; how can they falsely impute that a distinct cause produces a distinct effect?

8.18

"Mahāmati, if the nature of impermanence were an existent entity... [down to]
All dharmas made impermanent should be permanent."

8.19

If one imputes that the nature of the impermanence of an entity is an existent entity acting as a productive cause, it should be like what is produced, its nature being non-ultimate and itself impermanent. Since it is itself impermanent, how could it destroy or give rise to all dharmas? All dharmas made impermanent should be permanent. Why is this? Because while being identical with what is produced, it is imputed to be permanent and not itself destroyed; therefore the produced dharmas should all be permanent.

8.20

"Mahāmati, if the nature of impermanence abides within all dharmas... [down to]
Therefore its intrinsic nature also does not disintegrate."

8.21

If one imputes that the nature of the impermanence of an entity permanently abides within all dharmas and can effect the existence, non-existence, arising, and ceasing of dharmas, then since it abides within dharmas, it should be like dharmas, falling into the three times and both being destroyed. When its own substance does not exist, how could it cause entities to be impermanent? All non-Buddhists falsely impute that the substance of the great elements does not disintegrate, claiming that derived form disintegrates. Form exists as the distinct combination of the great elements; being neither different nor non-different [from them], the intrinsic nature of that form also does not disintegrate.

8.22

"Mahāmati, within the three existences, the producing and the produced... [down to]
Could it produce entities without itself ceasing?"

8.23

This concludes and refutes the view of the impermanence of things; it can be understood from the text. Above, the refutation of the impermanence of things is finished.

8.24

"Regarding impermanence in which things are discarded upon creation, it is not that the primary elements [...] one should know that this is not impermanence upon initial creation."

8.25

The fourth [section] cites and explains the refutation of the first [kind of impermanence]: impermanence in which things are discarded upon initial creation. What the non-Buddhists posit does not go beyond three ways in which things serve as producers: mutually, individually, and collectively. As for the statement 'it is not that the primary elements mutually exceed the primary elements, because they are distinct,' it means that solidity, wetness, and the rest originally have no self-nature, and their functions mutually conflict; they cannot reciprocally produce form. Therefore, the refutation states 'because they are distinct.' As the verse below says, 'The primary elements have no self-nature,' and also says, 'The primary elements mutually conflict; how could they produce form?' As for the statement 'nor do they produce through their individual characteristics, because there is no difference,' 'individual' means solitary. It means that the nature of the primary elements is originally unarisen; they cannot arise singly to produce form. Therefore, the refutation states 'because there is no difference.' As the verse below says, 'The primary elements are originally unarisen, hence there is no produced form.' As for the statement 'nor do they produce collectively, because they are separated,' 'collectively' means concordant combination. The nature of the four primary elements is inherently discordant and mutually destructive—just as water cannot tolerate fire—so how could they collectively produce form? Therefore, the refutation states 'because they are separated.' As the verse below says, 'Fire burns form, water rots it, and wind can scatter and destroy it; how could form come to be produced?' 'One should know that this is not impermanence upon initial creation' concludes the refutation.

8.26

"Regarding the impermanence of the destruction of shape, this is not the producing elements [...] this view falls into that of the Sāṃkhya."

8.27

The fifth [section] cites and explains the refutation of the second [kind of] impermanence. Positing that only the appearance of shapes such as long and short is destroyed, while the substance of the producer and produced is not destroyed—this view falls into that of the Sāṃkhya.

8.28

"Regarding 'form itself is impermanence,' it means that this is the impermanence of shape [...] because there is only conventional designation."

8.29

The sixth [section] cites and explains the refutation of the third [kind of] impermanence. Positing that the nature of the primary elements is permanent and indestructible, and that if the producer were also impermanent there would be no worldly affairs—what is posited in this way falls into the view of the non-Buddhist Lokāyatas, because they deludedly see the individual characteristics of phenomena as arising, when there are only conventional designations and no characteristics with inherent nature.

8.30

"Regarding the impermanence of transformation, it means that the substance of form transforms [...] yet the gold does not change; this is also like that."

8.31

The seventh [section] cites and explains the refutation of the fourth [kind of] impermanence. They posit that the variation of the physical matter of form is called impermanence, whereas the substance of the primary elements is not called impermanence. Thus they cite the analogy of gold being made into ornaments: the ornaments vary and are termed impermanent, yet the gold does not change and is not impermanent. The impermanence of the transformation of the substance of form phenomena is also like this.

8.32

"Mahāmati, such various non-Buddhists [...] then both the producer and the produced would be annihilated."

8.33

This concludes above the seven kinds of impermanence and the rest of the non-Buddhists' conceptual discrimination of the nature of impermanence. As they posit, when fire burns the four primary elements, it cannot burn the individual characteristics of the primary elements. They claim that if it could burn them, then the producer and the produced would subsequently be annihilated; and seeing that they are not annihilated, they posit that the nature of the primary elements is permanent.

8.34

"Mahāmati, I teach that phenomena are neither permanent nor impermanent [...] then one does not discriminate producer and produced."

8.35

This clarifies the true Dharma realized by the Tathāgata's own personal realization of noble wisdom. Whatever is expounded is spoken in accordance with realization, unlike the views of permanence and impermanence of the non-Buddhists. Why is this so? It is because one understands that external phenomena are false and unreal and is free from grasping, and likewise free from views of existence and non-existence, not falsely discriminating producer and produced. There are ten meanings altogether that explain and establish the correct principle, as can be known from the text.

8.36

"Mahāmati, worldly, supramundane [...] are not what ordinary, foolish persons can know."

8.37

It states that worldly, supramundane, and the most supreme supramundane phenomena are all mind-only and without external phenomena, neither permanent nor impermanent; if one cannot understand this, one falls into evil views. Relying on their own false imaginations, they conceptualize conventional expressions and posit permanence or impermanence. The conceptual discrimination of the skillful expressions regarding these three kinds of phenomena is likewise not something ordinary fools can perceive and know.

8.38

Then the World-Honoured One restated this in verse: / "Discarded immediately upon creation, / transformations in shape, / the impermanence of form, things, and the like: / these are the false discriminations of non-Buddhists.

8.39

This states that the seven kinds of impermanence are the falsely discriminated views of non-Buddhists.

8.40

"Phenomena have no destruction; / the primary elements abide in their own nature. / The various views of non-Buddhists / speak of impermanence in this way."

8.41

These phenomena abide in the state of phenomena, and the worldly characteristics abide permanently; therefore it says that phenomena have no destruction. The primary elements abide in their own nature, but non-Buddhists do not understand this and posit that the primary elements are permanent while produced form is impermanent. Therefore it says that the various views of non-Buddhists speak of impermanence in this way.

8.42

"Those groups of non-Buddhists / all speak of no arising and no ceasing. / The nature of the primary elements is inherently permanent; / what then is an impermanent phenomenon?"

8.43

Apart from the producer there is no produced, and apart from the produced there is no producer. Since the producing primary elements are spoken of as neither arising nor ceasing, their nature being inherently permanent, what then is the impermanent phenomenon of produced form?

8.44

"The grasper and the grasped / are entirely mind-only [...] / none of them can be apprehended."

8.45

The grasping false views, the grasped false sensory dusts, and phenomena such as Brahmā are false and unreal; apart from cittamatra, none of them can be apprehended!

8.46

Chapter 9: Direct Realization

8.47

Then the Bodhisattva Mahāsattva Mahāmati [...] "and amidst the confusions of the non-Buddhists."

8.48

Because it was stated above that there are worldly, supramundane, and supreme supramundane phenomena, there are bodhisattvas, śrāvakas, and pratyekabuddhas who sever worldly saṃsāra, enter the bliss of the supramundane nirodhasamāpatti, and attain the sequential characteristics of the stages. Therefore, Mahāmati brought up nirodhasamāpatti and the sequential characteristics of the stages to inquire of the Tathāgata. He wished to illuminate the superiority and inferiority of the three vehicles, the noble and the ordinary, so that they might cultivate superior practices, realize the ocean of the Buddha fruit, and not fall into the expedient vehicles or the bewilderment of false views.

8.49

The Buddha said: "Listen attentively, and I shall explain it to you [...] the discriminatory thoughts of the mind, thought, and mental consciousness cease."

8.50

This says that when a bodhisattva reaches the sixth stage, they, together with śrāvakas and pratyekabuddhas, equally sever the afflictions and saṃsāra of the three realms and are able to enter nirodhasamāpatti. A bodhisattva of the seventh stage is far different from the two vehicles, constantly entering it thought-moment after thought-moment without interruption; the two vehicles have afflictions and saṃsāra to sever, so they cannot constantly enter it thought-moment after thought-moment. A bodhisattva of the eighth stage walks the path of effortless action, constantly in samādhi without the characteristics of entering or emerging; yet like the nirvāṇa of śrāvakas and pratyekabuddhas, they extinguish the falsely conceptualizing mind and consciousness.

8.51

"From the first stage up to the sixth stage [...] grasping at the characteristics of the grasper and the grasped and giving rise to attachment."

8.52

This explains that although bodhisattvas from the first stage to the sixth stage have not yet completely extinguished the mind, thought, and mental consciousness, they are already able to practice contemplation that all phenomena exist due to discrimination, and coarse discriminatory thoughts no longer manifest. Ordinary fools do not realize that, perfumed by the habit-energies of faults and falsities from beginningless time, characteristics of the grasper and the grasped are transformed within their own mind, and thus they give rise to attachment—just as iron produces rust and damages itself.

8.53

"Mahāmati, the samādhi attained by a bodhisattva of the eighth stage [...] therefore within it they give rise to the notion of nirvāṇa."

8.54

This states that when a bodhisattva of the eighth stage first attains the forbearance of the unarisen dharmas, they perceive all phenomena as like illusions and dreams, and the false imaginations of cittamatra subside. The buddhas, with seven kinds of exhortation, keep them at the gate of samādhi so they do not enter nirvāṇa; if they did not receive this exhortation and encouragement, they would not cultivate the vast practices and vows to transform sentient beings with compassion, and like śrāvakas and pratyekabuddhas, they would sever the Buddha-lineage. Therefore, the Tathāgata reveals immeasurable, inconceivable merits to them, causing them to fulfill and achieve the ocean of the Buddha fruit, without falling into the two vehicles and giving rise to the notion of nirvāṇa in the unarisen samādhi. However, when this chapter speaks of śrāvakas and pratyekabuddhas, it refers to former bodhisattvas who retreated from the bodhi vow. Those of the two vehicles with fixed natures who tend toward quietude cannot even know the dharmas of the first stage, so how could they share with an eighth-stage bodhisattva the attainment of the forbearance of the unarisen?

8.55

"Mahāmati, a bodhisattva of the seventh stage is skilled at observing [...] gradually enters the stages and completes the dharmas that are factors of bodhi."

8.56

This says that a bodhisattva of the seventh stage is skilled at observing the false discrimination of the mind and consciousness, severs the individual and shared characteristics of the arising and ceasing of the ātman and ātmīya, and has unhindered eloquence that is skillful and decisive. Although they have not yet extinguished the flow of the mind and consciousness, they have already attained mastery in samādhi, gradually entering the various stages and completing the bodhisattva's bodhi-pakṣa dharmas. As for the four unhindered eloquences, they are those of Dharma, meaning, phrasing, and delight in speech, the meanings of which are as explained separately.

8.57

"Mahāmati, I feared that bodhisattvas [...] I and the buddhas have spoken in this manner."

8.58

Wishing to cause bodhisattvas to realize that the individual and shared characteristics of the aggregates, elements, and sense-fields are unreal and false, to skillfully counteract false discrimination in the successive order of the stages, and not to fall into the evil views and crooked paths of the non-Buddhists, [the Buddha] spoke in this manner. Yet those phenomena—existence, non-existence, arising, and ceasing—are truly unapprehensible; foolish persons do not know this, which is why all buddhas speak in this way through expedient means.

8.59

"Mahāmati, śrāvakas and pratyekabuddhas reaching the bodhisattva's [...] give rise to the perception of nirvāṇa, which is not the wisdom of quiescence."

8.60

Śrāvakas and pratyekabuddhas who have retreated from the bodhi vow relish the unarisen samādhi in the eighth stage and are intoxicated by it; not comprehending that the individual and shared characteristics of the three realms are false, they falsely take the emptiness of the dvi-nairātmya of persons and phenomena as the object and form the notion of nirvāṇa, failing to see the intrinsic quiescence of all phenomena as true nirvāṇa.

8.61

"Mahāmati, bodhisattva mahāsattvas [...] because they attain the stage of the Tathāgata's self-realization."

8.62

This says that although eighth-stage bodhisattvas see the unarisen samādhi, with joy in their original vows and the fulfillment of great pity and compassion, they fulfill the ten great vows to liberate sentient beings, and do not realize the unarisen as [their final] nirvāṇa. Yet it is not that they do not give rise to the proper causes of the Buddha-dharma of the factors of bodhi; according with wisdom, they practice in accordance with reality, and in this way they are able to enter the Tathāgata stage.

8.63

"Mahāmati, just as a person in a dream uses expedient means to cross a river [...] it is merely what is manifested in the dream of the mental consciousness."

8.64

Upon awakening, there is no water, and the boat and raft are not real; while dreaming, the river is seen, and the boat and raft are not false. This illustrates that having attained the awakening of the eighth stage, originally there is no saṃsāra, hence the merits of the factors of bodhi are not real; in the seventh stage, not yet awakened and with cittamatra not yet extinguished, the merits of the factors of bodhi are not false. It is merely that the seeing, perceiving, hearing, and knowing since beginningless time, the uninterrupted perfuming of past experiences, cause the false imagination of the mind, thought, and mental consciousness to manifest in the dream. As for the phrase 'free from thoughts of existence and non-existence,' checking the other two translations, it should read 'falling into thoughts of existence and non-existence.'

8.65

"Mahāmati, bodhisattva mahāsattvas [...] the nirvāṇa attained is not destruction."

8.66

This states that bodhisattvas advance in practice from the first stage to the seventh stage, corresponding above to the person in the dream using expedient means to cross the river. Entering the eighth, they attain non-discriminative wisdom, corresponding above to waking up before having crossed. From 'seeing all phenomena' downward, it corresponds above to contemplating after having awakened, the text mutually reflecting and abbreviating. Illuminating each other, they can be understood conceptually.

8.67

"Mahāmati, in the ultimate truth there is no gradation [...] this is named the dharma of quiescence."

8.68

In the ultimate truth, the path of speech and thought is cut off; it is in accord only with what is realized by one's own self-realizing wisdom. One cannot speak of the sequential succession of remedies in the ten stages; this is merely provisionally named the dharma of quiescence.

8.69

Then the World-Honoured One restated this in verse: / "The stages of abiding and the Buddha stage / are mind-only, without mental images, [...] / the rest is what I have attained."

8.70

'Abidings' also refers to the stages (bhūmi). 'Without mental images' means having no existence. Up to the seventh stage, it is collectively named unextinguished cittamatra; from the eighth stage upward, it is named having no existence; from the tenth stage onward, one is only then called a Buddha. Hence it is said: 'These two stages are called abidings; the rest is what I have attained.'

8.71

"Self-realization and purity: / this is my stage [...] / or there are transformations of previous times."

8.72

The first half-verse praises the dharmakāya; the next verse praises the saṃbhogakāya; the third verse praises the nirmāṇakāya. Both saṃbhoga and nirmāṇa exist by virtue of the dharmakāya.

8.73

"[In teaching them, it is said that the three vehicles / Are all the stage of the Tathāgata] (and so on, down to) / What sequence can there be in the signless?"

8.74

The Tathāgata expounds the Dharma through expedient means in accordance with sentient beings' dispositions, and thus there are the various vehicles; in the ultimate truth (paramārtha-satya), what sequence could there be? Therefore the Viśeṣacintibrahma-paripṛcchā Sūtra states: "One who attains the true nature of all phenomena does not proceed from one stage to another stage." Thus we know that when the provisional is illuminated by the real, the characteristics of expedient means are exhausted, and neither exists at all.

8.75

Chapter 10: The Permanence and Impermanence of the Tathāgata

8.76

At that time, the bodhisattva mahāsattva Mahāmati […] (and so on, down to) [asked the Buddha]: "Is [the Tathāgata] permanent or impermanent?"

8.77

Following from the above, "This is expounded by all the Buddhas of the past, future, and present"—if the Tathāgata were to fall within the three times, he would be impermanent. Therefore he asks: Is the Tathāgata, Arhat, Samyaksambuddha permanent or impermanent?

8.78

The Buddha said: "Mahāmati, the Tathāgata, Arhat, Samyaksambuddha […] (and so on, down to) yet the Buddha, the Tathāgata, is truly not annihilated."

8.79

To state that the Buddha is permanent or impermanent both entails fault. Why does it entail fault? If the Tathāgata were permanent, he would be identical with the non-Buddhists who grasp at an ātman and so forth as a creator, positing a permanent creator. If he were impermanent, he would be identical with conditioned, fabricated phenomena of the mundane world, characterized by signs and their signifiers, ultimately decaying into nonexistence, and the Dharmakāya would be annihilated. Yet the Buddha, the Tathāgata, is truly free from annihilation and permanence.

8.80

"Mahāmati, all created things, such as jars and garments […] (and so on, down to) therefore the Tathāgata is neither permanent nor impermanent."

8.81

If one were to state that the Tathāgata is impermanent, that would entail the fault of being impermanent like jars, garments, and all created phenomena; the proper causes practiced—the adornments of merit and wisdom—would all be empty and futile. Yet the Buddha, the Tathāgata's merit flows across ten thousand generations and perpetually endures; his path penetrates a hundred million kalpas and remains ever firmer. Furthermore, all fabricated phenomena in the world would have to be the Tathāgata, because they would equally arise from created causes. Yet to assert that the Tathāgata is permanent or impermanent incurs the faults mentioned above, and therefore it cannot be expressed in words.

8.82

"Furthermore, Mahāmati, the Tathāgata is not permanent […] (and so on, down to) identical to the horns of a hare, horse, fish, or snake."

8.83

This further refutes a subsequent misconception. If one says that the Tathāgata is permanent like space, then he would not depend on the causes cultivated by self-realized knowledge to be accomplished, for space, being free from the extremities of the four tetralemmas, can be used as a metaphor for the Tathāgata. Moreover, if one says that the Tathāgata is permanent because he is unarisen, then he would be like the horns of a hare or horse, which are originally unarisen. If one asserts permanence by equating him with space or the horns of a hare or horse, then there would be no meaning of great expedient means benefiting sentient beings; therefore, he is not the same.

8.84

"Furthermore, Mahāmati, by another meaning […] (and so on, down to) yet this cannot be known by ordinary, foolish people."

8.85

By another meaning, one may also call him permanent; that is, because he realizes the truly permanent Dharma through manifest, thought-free luminous wisdom, he may also be spoken of as permanent. This principle of true permanence, whether a Buddha exists or not, permanently abides without change, pervades all phenomena, and is not annihilated or nonexistent. How could ordinary persons or non-Buddhists perceive or know it? Therefore the Lotus Sūtra says: "Remaining together in the one Dharma, / yet they fail to obtain this matter."

8.86

"Mahāmati, the Tathāgata, by means of pure wisdom […] (and so on, down to) the Tathāgata does not arise from false conceptualization."

8.87

The term 'Tathāgata' is named after what is realized by the noble wisdom of self-realization; it is not named after the false habituation to the individual and common characteristics of citta, manas, and manovijñāna. The entire world arises from unreal false imagination; the Tathāgata does not arise from that.

8.88

"Mahāmati, if there is grasping at duality as permanent or impermanent […] (and so on, down to) do not allow the dual conceptual awareness to remain in the least."

8.89

Because there is false grasping and rejecting of saṃsāra and nirvāṇa, there is permanence and impermanence. Because what the Tathāgata has realized is free from dualistic phenomena, it is free from the non-quiescent views of permanence and impermanence. Practitioners should extinguish the dual false conceptualizations, eliminating them without remainder.

8.90

At that time, the World-Honoured One restated this in verse: "Far removed from permanence and impermanence, / yet manifesting permanence and impermanence, […] (and so on, down to) / this then is free from dispute."

8.91

These three stanzas versify the preceding prose; the sūtra text is self-evident and readily understood.

8.92

Chapter 11: The Nature of the Tathāgatagarbha

8.93

At that time, the bodhisattva mahāsattva Mahāmati […] (and so on, down to) [asked]: "[Without a self], they do not seek the exhaustion of suffering, nor do they realize nirvāṇa."

8.94

Following from the above point that the Tathāgata is not named after the false habituation to citta, manas, and manovijñāna, nor to the phenomena of the skandhas, dhātus, and āyatanas; and furthermore, the Buddha constantly teaches that all phenomena are without self, he therefore asks: "I only pray you will explain for me the characteristics of the arising and ceasing of the skandhas, dhātus, and āyatanas." Since there is no self within those skandhas, dhātus, and āyatanas, who arises and who ceases? Ordinary fools rely on arising and ceasing, failing to perceive the exhaustion of suffering and failing to realize nirvāṇa, the unarisen and unceasing Dharma. If there is no self, who knows the exhaustion of suffering? Who realizes nirvāṇa?

8.95

The Buddha said: "Mahāmati, listen closely! Listen closely! […] (and so on, down to) manifesting in the various destinies, free from self and what belongs to a self."

8.96

The tathāgatagarbha is the designation for the intrinsically pure mind when it is enclosed in defilements. The Buddha states that although there is no self in the skandhas, dhātus, and āyatanas, there is the tathāgatagarbha, which can receive wholesome and unwholesome causes and thus can broadly produce the saṃsāric phenomena of the six destinies. For example, just as a magician, relying on spells, conjures the physical forms of the six destinies, which are free from self and what belongs to a self; so too ordinary people rely on the tathāgatagarbha to give rise to the saṃsāra of the six destinies, which is likewise free from self and what belongs to a self.

8.97

"Because of non-awakening, the three conditions combine […] (and so on, down to) generating the ground of the abiding condition of ignorance for the seven consciousnesses."

8.98

This means that because the two vehicles do not realize the selflessness of the tathāgatagarbha, they imagine the combination of the three conditions of sense faculties, objects, and consciousness to be the cause of arising. Because non-Buddhists do not realize the selflessness of the tathāgatagarbha, they imagine an ātman and so forth to be the creator. Perfumed by beginningless evil habit-energy, the tathāgatagarbha is named the storehouse consciousness (ālayavijñāna), which "generates the ground of the abiding condition of ignorance for the seven consciousnesses." The last two lines are alternatively read: "generates the ground of the abiding condition of ignorance, coexisting with the seven consciousnesses."

8.99

"Just as the great ocean has waves […] (and so on, down to) it again gives rise to greed, whether as cause or as condition."

8.100

Just as the ocean gives rise to waves due to the wind, the marks of water and the marks of waves continuing without interruption, this illustrates that the ocean of the tathāgatagarbha, stirred by the wind of ignorance, gives rise to the waves of the seven consciousnesses, with saṃsāra continuing uninterrupted in the same way. Yet the original intrinsic nature of the tathāgatagarbha is pure and stainless, free from permanence and impermanence as well as the faults of the non-Buddhists' doctrines of the self. The remaining consciousnesses arise and cease thought-moment by thought-moment, combining through false causes and conditions to give rise to saṃsāra in the three realms. Failing to understand that all phenomena such as form are manifestations of one's own mind, they grasp at names and characteristics, generating all afflictions, creating wholesome and unwholesome karma, and undergoing the retribution of suffering and pleasure. Having arisen from greed, they again give rise to greed; with causes and conditions transmigrating through saṃsāra, there is no time of liberation. Therefore the Lotus Sūtra says: "The cause of all sufferings / has craving as its root." From here upward, it explains the tathāgatagarbha as the cause of the contaminated wholesome and unwholesome of the three realms.

8.101

"When the grasping sense faculties cease, not continuing to arise […] (and so on, down to) they falsely give rise to the notion of having attained liberation."

8.102

This explains that if the sense faculties of craving and grasping cease, not continuing to produce their own evil coarse and subtle thoughts distinguishing painful and pleasant feelings, those who practice such a path may attain the cessation absorption or the four dhyānas, entering the liberation of the four noble truths, and then falsely produce the notion of having attained true liberation. Therefore the Lotus Sūtra says that "merely exhausting saṃsāra" is called liberation, but in truth they have not yet attained universal liberation. From here upward, it explains the tathāgatagarbha as the cause of the inferior uncontaminated wholesome dharmas of the supramundane śrāvakas and pratyekabuddhas.

8.103

"Yet in truth they have not abandoned, not transformed […] (and so on, down to) because of grasping at individual characteristics and common characteristics."

8.104

This means that śrāvakas and pratyekabuddhas have not in truth abandoned false habit-energy, meaning that they have not yet been able to transform the name of the storehouse consciousness, and this is not true liberation. Only if the storehouse consciousness is absent, the seven consciousnesses have no support, and habit-energy is also eradicated, is it true liberation. Why is this so? Because with that storehouse consciousness as their support and its objective aspect as their cognitive object, the remaining consciousnesses arise. Yet this is not the realm of non-Buddhists or the two vehicles, because their ignorance and clinging to phenomena have not yet been extinguished.

8.105

"If one perceives that the tathāgatagarbha, the five dharmas, and the self-nature […] (and so on, down to) one should purify the name of the storehouse consciousness of the tathāgatagarbha."

8.106

This explains that when one can transform and extinguish the storehouse consciousness and see the mind of the tathāgatagarbha, the remedial approaches such as the five dharmas, three self-natures, and two selflessnesses are extinguished; effort and evil conceptualizations cannot disturb one; one abides in the eighth stage (Acalā) on the path of non-effort, realizes the ten kinds of illusion-like samādhis, and is like one crossing a river in a dream who awakens before having crossed. Sustained by the power of awakening of that samādhi, one effortlessly cultivates the inconceivable Buddha-dharma; with vast power of vows, one does not abide in the unconditioned nor in the forbearance of non-arising, obtains the knowledge of self-realization that is unshared with other vehicles, and realizes the path of the sages of the ten stages, the mind-made dharmakāya, free from the samādhi practices of effort. Therefore, bodhisattvas who wish to attain the superior, pure, subtle, and wonderful Buddha-dharma should purify the name of the storehouse consciousness of false habituation, not being like those of the two vehicles who sever both kinds of fragmented saṃsāra and immediately deem it true liberation.

8.107

"Mahāmati, if there were no tathāgatagarbha […] (and so on, down to) yet do not abandon vigorous diligence."

8.108

If there were no name of the storehouse consciousness, there would not be the two kinds of arising and ceasing—fragmented [birth and death] and inconceivable transformation [birth and death]—of ordinary beings and sages. Although true practitioners see their own reality-limit and abide in the samādhi of pleasant dwelling in the present life, they do not abandon expedient means in advancing toward the Buddha stage; this is called the arising and ceasing of the sages.

8.109

"Mahāmati, this tathāgatagarbha, the storehouse consciousness […] (and so on, down to) like viewing an āmalaka fruit in the palm of one's hand."

8.110

The false awareness of non-Buddhists and the one-sided awareness of the two vehicles are not direct perception. Although the partial awareness of bodhisattvas is superior, it is still not ultimate. The Tathāgata directly perceives the tathāgatagarbha just like seeing an āmalaka fruit in the palm of his hand, crystal-clear and without error.

8.111

"Mahāmati, for Queen Śrīmālā […] (and so on, down to) do not merely be satisfied upon having heard it."

8.112

This means that the tathāgatagarbha-storehouse consciousness is the realm of Buddhas, not the domain traversed by the two vehicles or non-Buddhists. One must diligently examine it and fully cultivate the three kinds of wisdom, not resting content merely with hearing it.

8.113

At that time, the World-Honoured One restated this in verse: "The profound tathāgatagarbha / coexists with the seven consciousnesses; / grasping at two kinds of arising, / one leaves them far behind upon understanding."

8.114

The 'two kinds of arising' refers to the aforementioned ordinary persons and sages, who both have arising and ceasing.

8.115

"Perfumed by beginningless habit-energy, / they appear in the mind like reflections; / if one can contemplate in accordance with reality, / objective marks are all nonexistent."

8.116

Just as unreal forms and images appear in a mirror due to the objects before it, so too due to the perfuming of the beginningless evil habit-energy of the seven turning consciousnesses upon the tathāgatagarbha, the false phenomena of the container and sentient realms in the three worlds appear. When contemplated in accordance with reality, all are completely nonexistent.

8.117

"Like a fool seeing a finger pointing at the moon, / who looks at the finger and not at the moon, / those who cling to words / do not see my true reality."

8.118

A wise person seeing a finger pointing certainly knows that there is a moon; a fool is the reverse, so merely looking at the finger of words, he fails to obtain the true Dharma.

8.119

"The mind is like a dancer, / the intellect like the accompanying performer, / the five consciousnesses are their companions, / and conceptual imagination is the audience watching the performance."

8.120

This means that the tathāgatagarbha-storehouse consciousness, which receives perfuming and holds the seeds, transforming and generating the sense organs, body, and the container world, is like the dancer; the defiled manas, clinging to self and phenomena, is like the accompanying performer; the five front turning consciousnesses, grasping at dust-objects to assist each other, are likened to the companions; the sixth manovijñāna, falsely discerning, is analogous to the spectators.

8.121

Chapter 12: The Five Dharma Gates

8.122

At that time, the bodhisattva mahāsattva Mahāmati […] (and so on, down to) [asked how to] "reach the stage of the Tathāgata's self-realization."

8.123

Because it was stated above that seeing the tathāgatagarbha causes the remedial approaches of the five dharmas, self-natures, consciousnesses, and selflessness to cease, he therefore again brings up the differentiated characteristics of the five dharmas, self-natures, consciousnesses, and selflessness in order to inquire.

8.124

The Buddha said: "Listen closely, and I shall explain it for you […] (and so on, down to) give rise to discrimination, not the noble ones."

8.125

These five dharmas and so forth are remedial gates for delivering sentient beings. If one does not cultivate them to remedy the hindrances to be remedied and enter into true realization, then this is just the false discrimination of ordinary people.

8.126

Mahāmati addressed the Buddha: "Why is it that, failing to understand […] (and so on, down to) the supreme nature, they arise and drift along with names and characteristics?"

8.127

[The commentary] explains that the foolish fail to realize that names are provisionally established; their minds follow [names] in constant flux and see phenomena as existing, clinging to self and what belongs to self and revolving in saṃsāra, unaware that phenomena are of a nature like an illusion and the like, arising solely from the false discrimination of one's own mind, free from grasper and grasped as well as arising, abiding, and ceasing; they claim that [phenomena] are produced from Īśvara, Pradhāna, and so forth, so that their deluded minds externally condition objects, roaming away along with sense-dust.

8.128

"Mahāmati, among these, form is that which is seen by the eye-consciousness […] such things I call 'form.'"

8.129

The five sense faculties and the six sense objects are collectively called "form." It is also said that what is seen by the eye-consciousness is called visible and impingent matter; what is apprehended by the ear-, nose-, tongue-, and body-consciousnesses is called invisible and impingent matter; and what is apprehended by the mental consciousness is called invisible and non-impingent matter. These three kinds of forms of matter are collectively called "form."

8.130

"Discrimination is the provisional establishment of numerous names […] definitively not different; this is called 'discrimination.'"

8.131

Provisionally establishing numerous names reveals various different forms. That is to say, when names such as elephant, horse, and so forth arise, the forms of elephant, horse, and so forth thereupon arise. That "such an affair is thus" reveals the particular characteristic; that it is "definitively not different" reveals the common characteristic. Clinging to the existence of these names and forms is therefore called false-conceptual discrimination.

8.132

"Right knowledge means observing names and forms as mutually being guests […] this is called 'right knowledge.'"

8.133

Observing with right knowledge, an object has no reality corresponding to the name, and a name has no efficacy to obtain the object. Intrinsic nature is fundamentally non-existent, and both are mutually guests to one another; thus no consciousness that discriminates names and forms arises. How could one touch annihilation or permanence and fall into the stage of an ordinary person?

8.134

"Mahāmati, the bodhisattva-mahāsattva […] I call this phenomenon 'tathatā.'"

8.135

This means that this right knowledge does not grasp the phenomena of names and forms as existent, nor does it abandon the phenomena of names and forms as non-existent; it remains far removed from the two views of deprecation and superimposition; names, forms, and deluded consciousness fundamentally do not arise. Therefore, it is arbitrarily named tathatā.

8.136

"Mahāmati, the bodhisattva-mahāsattva […] attained through entering into tathatā."

8.137

Abiding in tathatā means gaining entry into the signless and tranquil realm, transcending the stage of resolute practice and ascending to the Joyous Ground, up until merits are fully perfected, realizing the stage of the Tathāgata in the Akaniṣṭha heaven, and maturing sentient beings. Like the moon in water shining completely and manifesting, innumerable response bodies expound the Dharma as appropriate, their essential nature pure and free from mind, intellect, and consciousness, fulfilling their former vows of the ten inexhaustible phrases—this is called a bodhisattva. Those who practice in accordance with reality such phenomena as the five dharmas attain the Dharmakāya of tathatā; if one does not practice them, one becomes an inverted ordinary person, wandering in the wilderness of the various destinies.

8.138

At that time the bodhisattva-mahāsattva Mahāmati […] "because it is indestructible, it is the perfected nature."

8.139

Mahāmati previously asked by raising four approaches, and the Tathāgata answered only in terms of the single approach of the five dharmas; therefore he asks again here: Do the three natures enter into the five dharmas? Or do the three natures have their own distinct particular characteristics? The Buddha answered that the other three approaches of Dharma all enter into the five dharmas because if one simply cultivates one approach, then all approaches are fully subsumed, and the remaining three are likewise. That is, within them, name and form give rise to the parikalpitasvabhāva, and this parikalpitasvabhāva is subsumed under name and form in the five dharmas. If one relies on those discriminating cittas and caittas, they necessarily bring along name and form, arising simultaneously—just as the sun and its light are together; this is called the pratītyasamutpādasvabhāva, subsumed under discrimination in the five dharmas. Right knowledge and tathatā are unconditioned phenomena and therefore indestructible; this is the pariniṣpannasvabhāva, subsumed under right knowledge and tathatā in the five dharmas. The above concludes the explanation of the three natures entering into the five dharmas.

8.140

"Mahāmati, in what is manifested by one's own mind […] all are subsumed into these five dharmas."

8.141

This means that when grasping arises toward phenomena falsely manifested by one's own mind, there are the eight kinds of discrimination of mind, intellect, and consciousness, giving rise to these differentiated forms. These eight names and forms enter into name, form, and false conceptualization in the five dharmas; realizing that these names and forms are all unreal and merely of parikalpitasvabhāva enters into right knowledge and tathatā in the five dharmas. This explains the eight consciousnesses entering into the five dharmas. Provisionally they are all unreal, merely parikalpitasvabhāva; if one conceptualizes them as real, the two kinds of names of self and forms of self enter into name, form, and discrimination in the five dharmas. If one can awaken to those two selves as unreal, one then attains the knowledge of the two non-selves of persons and phenomena, entering into right knowledge and tathatā in the five dharmas. This explains the two kinds of non-self entering into the five dharmas. Not only do the five dharmas subsume the other three approaches, but whether causes or fruits of śrāvakas, pratyekabuddhas, bodhisattvas, and Tathāgatas, all phenomena are entirely subsumed within them.

8.142

"Furthermore, Mahāmati, as for the five dharmas […] cittas and caittas are called discrimination."

8.143

Here the Buddha again clarifies the meaning of the five dharmas. The two dharmas of form and name can be understood; the arising of cittas and caittas that condition and recall names and forms such as vases is called discrimination. Citta dharmas are the eight consciousness-kings; caitta dharmas are the six categories of mental factors, also called mental associates. Their meanings are as explained elsewhere.

8.144

"Those names and those forms are ultimately non-existent […] up to the cessation of conceptual awareness; this is called tathatā."

8.145

Realizing that those names and forms are unreal, there is no conceptual awareness; this is called tathatā.

8.146

"Mahāmati, when the real, definitive, ultimate, fundamental nature can be obtained […] this is called right knowledge."

8.147

Only this one matter is real, while the other two are not true; therefore it is said to be definitive. The ultimate, fundamental nature can be obtained, whereas the rest are works of Māra. Therefore, "the Buddhas accordingly enter into realization in accordance with its dharmatā." Revealing and expounding the approaches such as the five dharmas for those sentient beings, they cause them to enter into the place of reality, which the two vehicles and non-Buddhists cannot obtain; this is called right knowledge.

8.148

"Mahāmati, these five dharmas, three natures, eight consciousnesses […] one's mind will be definitive and not swayed by others."

8.149

This means that one should awaken to right knowledge and tathatā, and not be swayed by name, form, and discrimination.

8.150

At that time the World-Honoured One restated this in verse: / "The five dharmas and three intrinsic natures, / Along with the eight consciousnesses, / And the two kinds of non-self dharmas / Universally subsume the Mahāyāna."

8.151

This versifies the four approaches above, which universally subsume all Dharma meanings of the Mahāyāna.

8.152

"Name, form, and discrimination / Are subsumed by two intrinsic natures; / Right knowledge and tathatā / Are indeed the perfected [nature]."

8.153

This versifies the three intrinsic natures entering into the five dharmas.

8.154

Chapter 13: Sands of the Gaṅgā

8.155

At that time the bodhisattva-mahāsattva Mahāmati […] "Should it be accepted as stated, or does it have another meaning?"

8.156

Mahāmati relies on the verse in the preceding "Chapter on Direct Realization" which says, "This is what the Buddhas of past, future, and present have spoken." He also relies on the previous statement, "Their bodies are pure, free from mind, intellect, and consciousness." Since it is free from mind and consciousness, it cannot be exemplified; therefore he cites another sūtra saying, "The Buddhas of the three periods of time are like the sands of the Gaṅgā." Thus he asks: Should it be accepted as stated, or does it have another meaning?

First 156 of 243 passages. Read on

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